Archive for the ‘transformation’ Tag

On a Druidry Facebook group I’m a member of, the question arises a few times each year: what makes Druidry distinctive? In other words, if you’re looking over your options, “Why this and not that?”

Sustained contact with the green world is first practice, never abandoned, never out of date.

In a comment on the last post here, bpott said she was told in meditation to “practice devotionals to the gods outdoors. Lighting a candle to Brighid and sitting with her, or pouring water in a bowl for the moon to infuse its energy and listening to Manannan are such devotionals. There is indeed much to be gained through these spiritual practices”.

But this isn’t something for you to take anyone’s word for. It’s not that kind of observation. Words are meant guide us to own experience and back out again, to reflect so we can experience deeper.

Or as J M Greer puts it,

Druidry means following a spiritual path rooted in the green Earth. It means embracing an experiential approach to religious questions, one that abandons rigid belief systems in favor of inner development and individual contact with the realms of nature and spirit.

“Talking Self” — you know, that chatty, sometimes neurotic self we use to read and post on Facebook, grumble at headlines we don’t like, and cheer for ones we do. It can often persuade us that it is all of who we are, because its medium is language and the thoughts and feelings language kindles in us. Name it, says Talking Self, trying to keep everything in its domain of names and words. (The Dao De Jing quietly reminds us “the nameless is the origin of heaven and earth”.)

Druidry says take yourself out of talking self and into Self — the being linked in its sinew and blood, bone and spirit, to all that is — rivers and streams, woods and meadows, valleys and hills, tundra and deserts, bird and beech, beast and bass and bug.

When you come back, you can turn Talking Self toward song or ritual, if you like — give it something to do that it does well — but in the service of something higher than reactive gossip and self-importance and anxiety.

And “going outdoors” doesn’t have to entail a frigid January plunge through a hole in the ice at the local lake. It may be as simple as smelling an evergreen twig you picked up yesterday on a walk, and now you hold it as you meditate, on the change of seasons, the incense of a living thing on your fingers and in your nose. Crafting a banner or a poem for the next time your Grove meets — at Imbolc in February. Baking and taking a gift to an elderly neighbor or the local soup kitchen. Grooming your dog or cat.

All these things re-engage the body and give Talking Self a break. Poor thing, it needs one. These practices help restore our connections. They gift us with balance. For these reasons they are, in a curious word more often associated with another tradition, incarnational. They literally put us into our bodies, even as they give Spirit shapes and forms we can experience.

Many forms of Spirit, many bodies to experience them: earth body and dream body and thought body and memory body. And others we haven’t begun to explore.

I lay the makings of a fire in our woodstove, crumpled newspaper and punky dry strips of willow from a fallen branch two years ago, and thin strips of a log split and split and split again. Wood’s our primary heat-source — we’re far too stingy to waste money on our electric backup, except in direst emergencies, and then the power may have gone out anyway. I can pause a moment before setting the match to the kindling and honor Brighid. The makings of a devotional. Not “believe in Her”, not “profess my faith She exists”, but honor Her. Often something quite different.

As someone once quipped, more important than me believing in Brighid is Brighid believing in me. What god would care to waste attention on a human who isn’t ever here? But if I’m here and as I honor Her I sense She’s here, what’s left to believe? It’s the honoring that’s important. The connection.

The Druid experience continually “abandons rigid belief systems in favor of inner development and individual contact with the realms of nature and spirit”. Continually, because my rigidity will creep back in, and fire and touch can warm and soften and free me from inflexible habits and open me to change and love.

I met Brighid most intimately through the task of firing up the woodstove when we settled in Vermont in 2008. Fire became a daily reality each winter (and much of spring and autumn, too). The wonder of fire and the opportunity of honor to Brighid needn’t be separate from the gathering of kindling and the match. Our winter-fires may not be the reverential fire of Kildare — though they can be. Every morning.

Today I’ll take out the ash to the compost pile, the midden, lovely old word. I let the freshly-removed ash sit out in the hod for a week, so I’m not dumping a pile of embers outdoors on a windy day. Old ash out, new ash to the hod, new fire to the stove ,whose walls are still warm to the touch. I set the kindling, whisper a sometimes wordless prayer to the goddess, and watch as flames grow and spread.

taking out the ash

new fire

My devotional has to take a particular, concrete form if it’s to exist at all for the body and senses to engage. Spiritual-but-not-religious knows this, instinctively keeps seeking but then abandoning forms, because it distrusts forms even as it senses their value. But it’s the dead form and the opinions-and-then-dogmas of Talking Self that are the obstacle to spiritual connection, not form itself.

Oh, Lord [goes one prayer] forgive three sins that are due to my human limitations.
Thou art Everywhere, but I worship thee here:
Thou art without form, but I worship thee in these forms;
Thou needest no praise, yet I offer thee these prayers and salutations.
Lord, forgive three sins that are due to my human limitations.

Except they’re not limitations at all: the way to do them in time and space is with temporal and spatial forms. I find little limitation in building a fire and honoring Brighid too. My devotional is a matter of intention, of choice. When I’m on another plane, I adopt its forms. (In dreams I fly, with dream-power my earth body doesn’t have.) But now, here (no need to apologize for limitations*), these forms.

Without a form, no transformation, whisper the Wise.

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*The words “limit” and “limitations” are dirty words, far more obscene these days than any other. Obsessed with freedom, we miss what limits are and signify for us.

A shape is a limitation. Personally, I like shapes and forms. If I had no particular shape or form, I wouldn’t be “free” — I’d be monstrous, “de-formed”.

J M Greer notes in his Mystery Teachings from the Living Earth. 2012, pgs. 42-53:

A field mouse, for example, has teeth and a digestive system that are fine-tuned to get nutrients from seeds and other concentrated plant foods, and so that is what field mice eat. They do not eat crickets, even though crickets are very nourishing; they leave crickets to the garter snakes. They do not eat herbs, even though herbs are very abundant; they leave herbs to the rabbits. They limit themselves to one kind of food, and as a result their bodies and their behavior are exquisitely shaped to get and use that kind of food. Rather than jacks-of-all-trades, they are masters of one.

… the elegant lines of the blade [of grass] have evolved to make the most economical use of limited energy and resources, for example, and the curve at which it bends measures the limit of the blade’s strength in the presence of the wind. Remove the limits from the grass, and its beauty goes away. The same thing is true of all beauty, in nature as a whole and in the subset of nature we call human life: beauty is born when a flow of nature encounters firm limits, and the more perfect its acceptance of those limits, the greater the beauty will be.

… The same thing is true of all power, in nature as a whole and in that subset of nature we call human life: power is born when a flow of energy encounters firm limits, and the more narrow the outlet left open by those limits, the greater the power will be.

Here’s the second half of the set of values I began looking at in Part 1.

Let go and move on.
Set goals.
Care for self and others.

For a nation that claims to be forward-thinking and looking, we’re accumulating an impressive ability to lick old wounds and live in the past. “Times were better when” can afflict the best of us. But even if it’s true, I live now, not then, and I need to begin with what I have today. I’m older (any “wiser” part is an independent variable).

If I’m listening to here, safe in my home cosmos, and honest with Deep Self, I already have a foundation to build on (“here”, “safe” and “honest” are the first three values from Part 1), one that lets me proceed to the next three steps. (Hint to self, or Self: they’re not necessarily steps in a sequence. Repeat-practice any as needed. Each also offers me an extended theme for meditation.)

Mantis, 4 Sept. ’17. Photo courtesy Jodi Klue.

Mantis, you landed on nearby steps to interrupt a casual conversation a few weeks past, so this time I invite an image of you here to do the same. You become a prayer I can pray often. Let me see interruption as spiritual opportunity, the green world and all the persons in it as companions and allies and teachers, not adversaries. If you offer difficult gifts, I will not just refuse them outright.

You are my divination and message-bearer. (Yes, “sometimes a bird is just a bird” — until awareness greets it like a friend, with understanding that makes good sense of experience. Nothing has the “final word”. The Spiral opens onward, even as it offers rest and respite. Keep questing.)

Plainly you’re turning with the year, the vibrant green of early adulthood now muted, brown as leaves that carpet the yard and driveway. Hunter, are you weary? What have you seen with those complex many-faceted eyes? The power of awen: the empathy to enter other lives and know them, to sing their energies and possibilities, to feel slender legs beneath me, two powerful ones raised and ready to clutch. To sing and die and rise again, to thread the labyrinth of time.

Ah, shape-shifting is a mighty way to “let go and move on”! We do it each night in dreams, a practice I can extend to waking hours. Who can I become to know this world better? What links of sympathy connect me to all life? How does this moment offer doorways into what the cosmos needs next? How can I serve? Out of self and into Self and into other selves. Brother fox and sister hawk, I hear you breathing, your lungs contract and fill in my own chest.

Sometimes I can serve by setting a goal. Let me take the last two practices together: I set a goal to take care of myself so I can take care of others. After all, I can only serve if I CAN serve. How often I misunderstand self-sacrifice! If I can only perform the sacrifice once, chances are I’m limiting myself.

O wisdom-guide, you whisper, Often the best sacrifices are ones you can keep doing. The point isn’t burnout. Make it sacred, sacri-fice it, so you can make it sacred again.

Those of us who attended the recent East Coast Gathering are resuming our “mundane” lives. How to integrate the vision and energy of a Gathering, or any time of intense spiritual uplift, back into daily living is a perennial challenge.

But slowly I am coming to see that I need to “get spiritual” just so I can begin to see that the “mundane” is also absolutely overflowing with spiritual energy. We need to re-charge, yes: so we can flow again. Or to put it another way, my ability to tune in to a seemingly “ordinary” interaction in line at the supermarket, or pumping gas, or climbing the steps at work can transform the apparently mundane into a spiritual connection. The “apparently mundane” in all its flatness and dullness is our workshop, laboratory, spiritual opportunity. Empty canvas. It’s easy to perceive and ride the spiritual currents during events like ECG. Then I get to practice during “everyday life”. I am transformer, I am catalyst, I am pathway in and of myself. It can always begin again with each of us.

Years ago “in my other life”, while I was studying Old English, I found myself returning repeatedly to a dialog about 40 pages into our class text.

We were learning from Bright’s Old English Grammar and Reader, one of those standard hardcover textbooks you really can’t afford to buy new without a trust fund, the kind of book that generations of students dutifully underlined and annotated and highlighted and struggled through in one or another of its many editions and revisions. (My used copy has at least two previous owners, and the annotations and exclamation points to show for it.) Open to the copyright page and you see the first edition appeared in 1891, 125 years ago. The book itself is now part of a tradition.

Much of the text consists of tables of declensions and conjugations to memorize, alternating with Old English readings, both heavily footnoted. Fortunately, our teacher knew from experience that as long as you sought only to read, you could dispense with a good deal of that memorization. Learn a few core patterns and a high percentage of the time you could understand the grammar of the rest of what you read, recognizing a great deal by analogy and context.

But what about speaking? For “dead” languages — and what language is really dead if we still study it? — conversational examples are generally pretty thin on the ground. Language learning techniques have improved over the decades, especially for living languages. But many of those same strategies work just as well for tongues whose last speakers lived with horsecarts and cobblestones, hearthfires, oil lamps and emperors. So while you won’t necessarily be chatting right away (at least until you devise the needed vocabulary) about rap and drones and global warming, you can still access the living spirit of a language through conversation. So what amounted to a conversational fragment, really, still set my imagination turning.

Here’s that dialog in my translation, somewhat condensed. The tone of the original is just as heavy-handed and more than a little pedantic.

Teacher: Today we’re going to speak the language of the West Saxons. Are you ready? Tell me, students, what is that language?

Female Student: It’s the speech of our ancestors.

Teacher: That’s right. Our ancestors spoke it a thousand years ago.

Male Student: A thousand years ago? Those ancestors have been dead a thousand years? [Did he just wake up in class, halfway through the term?!]

Teacher: That’s right. Their bodies are dead.

Male Student: They don’t speak any longer. So then their language is just as dead as they are. What need is there for us to learn it?

You have to admit that this literal and clueless male student (in Old English, leorningcniht — in bad translation, “learning knight”) has a point. And if you’re thinking that Druidry, like any other human creation that once flourished and underwent a sea change over time, once faced a similar challenge, you’re not wrong. (History repeats itself to get our attention.)

If you’re wakeful enough this time of year, in spite of the tendency to drowsy half-hibernation that besets many of us in northern climes (or southern ones six months out from now), you may also be thinking that the problem is circular. I mean: As long as we see and treat something as dead, it has no life. We can always find someone or more than one asking plaintively, “What need is there for X?” But perceive it and use it as a living thing, and it revives in the doing. Our attention brings to it a very real and living fire.

Female Student: I say that though we can’t hear their voices, nevertheless we can read their words.

Teacher: (Summarizes the deeds of the West Saxons). Now we are their heirs. If we don’t want to be foolish, let’s learn the speech of the West Saxons.

Now we are their heirs.

The ancient Hebrew people in exile in Babylon faced a similar problem: “How can we sing the Lord’s song in a strange land?” When the landmarks of your practice, whether cultural, geographical, psychic or some combination of all of these, are no longer present to support and sustain you along your path, the disorientation can be profound. What can you do?

“Still, we can’t hear our ancestors.” But it’s a choice to insist on being so literal.

One of the weaknesses of modern practice, observes R J Stewart in his magisterial Living Magical Arts,

“is the literary emphasis on superficial technique; the right words, the correct authority, the proper way to extinguish a candle; such details are given quite spurious weight without recourse to the traditions in which they may have originated. Much of this nonsense is cut through cleanly by a simple magical law: seek to understand the tradition, and the techniques will regenerate within your imagination” (pg. 69).

In the case of a living tradition, the solution is self-evident: study the tradition. But what about traditions that have no living point of contact?

I take comfort from Stewart here: seek to understand the tradition. The effort itself can help lead us to sacred sites and other contact points, links, resources, people, spirits (and in the case of “dead” languages, texts and practices and those first faltering attempts to spell out our life in a new tongue).

Our attention is a living and revivifying fire. “The techniques will regenerate within your imagination.”

A gift of Yule. (And since I’ve been doing Old English: Glæd Ġeol! Glad Yule!)

The next post will examine how well this works in practice — for me, anyway — the only person I can understand from the vantage point of inside knowledge.

“I’m here to have an argument.” (Welcome to our daily flying circus.) I’m enlisting the aid of high art and low craft to get through this post.

This post is an argument — not a disagreement, but an argument in the older sense of the word: a proof, a seeking of an accurate assessment of our world. Did the title put you off? It’s going to get worse. Maybe you should just enjoy the Monty Python video, and let the net distract you from there.

Are you allergic to magic, having tried it and found it to be mostly flash and bluster? Does it simply not rouse in you any response — the kind of response you’ve learned to listen for, the kind you’ve come to trust intuitively along your spiritual journey?

You can sigh justifiably — go ahead! — as I pursue yet another topic tangential to your interests or needs. Check back in later. If you’ve been coming here for any length of time, you know I’ll roll around again soon enough to something you can use. Till then, compost and ruminate. It will do you more good. This post really isn’t a downer, but it’s one that will get few or no likes, and recede ignored into the archives.

Because mostly with this blog I’m arguing with myself, of course. (You’re all much too kind and rarely call me on my crap, for which I think I thank you.) But like a madman, I do the arguing semi-publicly, flopping and writhing on the sidewalk, because what else is worth doing, if I don’t also put myself on the line? Do I mean what I do and say, or not? All right then.

[If you’re not like me or most other humans, you move through life blissfully, largely untroubled by the shifts and turns of living in this world with a body that ages and will eventually die. If indeed you belong to that singularly uncommon group, please leave now. I have nothing to say to you. However, you perhaps have something to teach me. It’s likely you’re spending down a karmic store from a previous life. Spend wisely. But if in fact you’re an enlightened being here for the upliftment of others, and you have no personal life or what we now like to call issues but used to be more accurately called hang-ups*, please open your school/temple/retreat/grove/workshop and get on with your mission. The world needs your wisdom.

*hang-ups: those weak spots in our make-up that serve as ideal targets for tests and challenges and other people’s hang-ups. Shrike-like (warning: video at link!), they hang us up on the thorns of uncomfortable truths behind our comfortable illusions before they rip into us. Because pain is often the creator of awareness. I don’t know about you, but some of my most valuable learning has come at the price of pain. And — after the pain has passed — it’s usually worth it. Cancer, deaths in the family, end of relationships, arson, loss of friends: like most of us, I’ve had my share. And like you, I’m still here. The best revenge is living well.]

Having dispatched some of my readership with one or the other of the last few paragraphs, I ask those of you who remain to consider the following. If you want to grow or make changes in the world, or both, and you’ve been frustrated, recently or for a bad long while, here’s an observation worth trying out in the laboratory of the every day. To put it in concrete terms, if during the upcoming holidays you’re up against a Clinton or Trump supporter in your immediate circle (or, with a change of nation, Brexit or Erdogan or Putin or Modi, etc.) who just doesn’t see the world your way, step back a moment and prepare to get magical:

The tools of magic are useful because most of the factors that shape human awareness are not immediately accessible to the conscious mind; they operate at levels below the one where our ordinary thinking, feeling, and willing take place. The mystery schools have long taught that consciousness has a surface and a depth. The surface is accessible to each of us, but the depth is not. To cause lasting changes in consciousness that can have magical effects on one’s own life and that of others, the depth must be reached, and to reach down past the surface, ordinary thinking and willing are not enough. — J. M. Greer, Mystery Teachings from the Living Earth, Weiser Books, 2012, pg. 88.

For “magical” effects, read “transformational.” I’m a sucker for a good transformation. Aren’t you?

It may be that our wands, like Ron’s, simply need replacing. We’re all “truth (im)moral high ground rights victory” and what we really need is just a new, and appropriately charmed, stick of wood.

To add to the mix, I’ll add a line from the Hebrew Bible (Proverbs 16:32) that’s resonated with me since I was a teenager (read in your own appropriate pronoun): “He that is slow to anger is better than the mighty; and he that ruleth his spirit than he that taketh a city.”

Yes, I’m as subject to confirmation bias as the next person. I like this passage because I’ve seen in my immediate family the ravages that anger can leave. I’ve also shed any expectation that another person will or can do the work in my life that only I can do. (Politicians top that list, no surprise. Blame is always easier than change, and they’re so obligingly convenient to blame.)

Round this off with Gandhi’s admonition to be the change we wish to see in the world, and I’ve got a lot of changing to do. But better me than you, I remind myself: if I’m hard to change, you’re even worse. The world — by which I mean you and anyone else in my circle — refuses to do almost anything I want. Me, on the other hand, I’ve hand some success in shaping. Small steps, to be sure. “I love you, you’re perfect, now change.”

How to reach the depths? Like others who’ve learned the hard way, Greer lays out a number of testable, practical suggestions. (Because they’re not “new and improved” they get less attention than they merit.) You’ve already heard me grapple with a number of them on this blog.

What I’m proposing, then, once a week going forward, whatever else I’m doing, is an account of my own experience with some of these specific practices , together with my results. I like the spiritual laboratory of experience, not because I “succeed” but because my failures are often remarkably instructive. I learn how to hear and integrate wisdom or make room for enlarged awareness in my own odd life much better by making “mistakes” with it than I ever could merely by reading or giving intellectual assent to others’ ideas.

A sign I need to grow: I’m either strongly attracted to, or repelled by, a person, place, thing, idea, or feeling.

Some things glow with it,
flame-keepers, hearths we return to
whenever the world dulls and grays,
whenever bodies earth themselves
too deeply, those mornings each of us
can count all two hundred and six bones
stacked here in our skeleton houses.

Some things touch and smolder,
some kindle, flare once, no more.
Others spark and ignite everything around them.

Fire says: be done with cataloging. I
will renew. In the end, leave everything
for a bright journey. Burn
slow and long.

Could I be the Mage,
or might I be the Fool?
Should we learn to use our cards
like any kitchen tool?

When I search for wisdom,
when I peruse old lore,
do I seek just kicks and tricks
or something worth much more?

Is my quest a question,
things I already know,
or an “undiscovered country”
I rediscover as I grow?

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If “playing the _____ – card” means to take (unfair) advantage of some given of our identities, what might it mean to play the Druid card? Well, it certainly gains us nothing with either the gods or local land spirits.

Druid-card Holder (DCH): “Hey! I’m a Druid!”

Land Wight (LW): “Welcome. Have you listened to the land, spent time hearing what it has to teach, growing a portion of your own food on it, and feeling how each season and its energies shape the lives of all the creatures on it, including you? Have you, in four words, lived where you live?”

DCH: Well, no …

LW: Go away and do not return until you learn reverence.

“I invoke you, goddess, for a change.”

Let me try again. If I live where I’ve lived, rather than almost anywhere else, I accept the gift of responsibility. Usually the word sounds heavy — something people try to flee rather than to welcome. But let me do my Bard word trick once more. I know I’ve often walked away from my response-ability, my ability to respond. I turn it off, drown it out, change channels, either because it’s painful or too demanding or or or. Third time’s the charm: find three or’s and I can successfully escape my ability to respond and maybe spend my whole life in someone else’s dream rather than one of my own. Success!

I often explore my own “weaknesses” because I find I learn more from them than from my strengths. (“Could that be one of their uses?! Hmm.”) We’re so accustomed to others being down on themselves that you may hear this as more of the same. No. I gain strength and insight from such cool, steady gaze. Don’t misunderstand. I’m as good at denial, deflection and depression as the next fellow. A 3-D life! A modern Western triad!

But what I want to get better at are the finely-tuned opportunities my weaknesses constantly point me toward. Lack something, and I sensitize myself to it everywhere around me. My lack magically energizes the thing to keep knocking at the door of my life. But rather than turning to my ability to respond, my responsibility, I do everything to reject the thing I said I wanted. But no worries, mate: it doesn’t actually vanish. It will keep knocking until I let it in. “Ask (I keep asking all the time) and it will be given to you; seek (we never really give up seeking, just take breaks for a day or a decade) and you will find; knock (oh, how it will knock back, friend!) and the door will be opened to you.”*

Bala Lake in Wales, where Gwion Bach begins his adventure of transformation

More and more it seems that rather than missed opportunities, there are only ones I keep rejecting. If I really do “miss” one, it will re-group and when necessary take another form in order to reappear down the road and insert itself into my life. Come around the next turn and — ah! There it is, possibly in a guise more difficult to ignore, less easy to escape at all.

My fate pursues me like yours does you, like Ceridwen pursues Gwion through all his transformations. I might even evade my fate for a life or two, come back in another body, gender, set of circumstances, with a “clean slate” so to speak. Except not really. My one life is with me, my responsibility sharpens, clarifies, till I can live it fully, because there’s nothing else I can do, even if I wanted to.

That’s one corner of my “Druid card” — at least, living where I’ve lived, as I understand it so far. What’s yours?

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When I respond, link, connect, then I “beltane.” Let’s make it verb … Not to cheapen it, market it, no. To sanctify it. And you, my kin, my readers, when you last beltaned, what did you discover?

“Beltane is so much about the urge to connect, to blend and merge; to feel a part of something extraordinary; to at once lose one’s sense of self in that merging but also to paradoxically feel more absolutely and truly oneself because of it. In the desire to penetrate life’s mysteries, we need also to open ourselves to them, surrendering to the power of love that it may have the opportunity to transform us. Great things are born in us at such moments of union; this place of merging is where the tap root of our creativity feeds, without it we feel dry and disconnected. If that magical, alchemical moment of connection and merging were a colour, I suspect it might be perceived as many beautiful, vibrant shades but its foundation, I feel sure, would be the green of spring: ecstatically joyful – the irrepressible life and desire that leads us to love.” — Maria Ede-Weaving

One of the great benefits of silence, at least about one’s inner work or “self-work,” is that no one will dump their opinions and energies onto what you are doing, and distract you, or load you with their attitudes and claims, weaknesses and dreams, if you limit their access to your work of changes. (Let them see the results instead.) Choose your audience wisely if you feel you must talk about such experiences and insights. American culture in particular suffers at this time from a compulsive confessional mode. Purge, share, spill, vent! it says. But keep silent by default, at least at first, and you will have many fewer obstacles to deal with. Ignore this ancient counsel to keep silent, and you’ll find out from experience why it’s an integral part of magical training, and one of the four powers.

That said, the magical journal is a fine outlet for a “space to talk.” Not surprisingly, many who keep a journal find it useful to write at least some entries in a code or cipher, in another language, etc., to maintain the veil of privacy necessary to maximizing effort and energy put into the work. As with most paradoxes, “guard the mysteries; constantly reveal them”* illustrates valuable teaching. Say nothing; get it down in words. More about the journal later.

Sometimes the strain of inner work can lead to imbalances; we choose means and modes of change and growth that cost us more than they deliver. The French poet Arthur Rimbaud (1854-1891) records his struggles for insight and inspiration and poetic fire through a program of conscious “derangement of the senses” through means both culturally acceptable and unacceptable (his life bears study!). I quote here from his youthful letters**:

I am lousing myself up as much as I can these days. Why? I want to be a poet, and I am working to make myself a seer … the point is, to arrive at the unknown by the disordering of all the senses. The sufferings are enormous, but one has to be strong, to be born a poet, and I have discovered that I am a poet. It is not my fault at all. It is a mistake to say: I think. One ought to say: I am thought.

I is for somebody else. So much the worse for the wood if it find itself a violin.

I witness the unfolding of my own thought: I watch it, I listen to it: I make the stroke of the bow: the symphony begins to stir in the depths, or springs onto the stage …

I say that one must be a seer, make oneself a seer.

The poet makes himself a seer by a long, prodigious, and rational disordering of all the senses. Every form of love, of suffering, of madness; he searches himself, he consumes all the poisons in him, and keeps only their quintessences. This is unspeakable torture during which he needs all his faith and superhuman strength, and during which he becomes the great patient, the great criminal, the great accursed — and the great learned one! — among men — For he arrives at the unknown! Because he has cultivated his own soul — which was rich to begin with — more than any other man. He reaches the unknown; and even if, crazed, he ends up by losing the understanding of his visions, at least he has seen them. Let him die charging through those unutterable, unnameable things: other horrible workers will come; they will begin from the horizons where he has succumbed!

So, then, the poet is the thief of fire …

Rimbaud wrote this in 1871, when he was just 16.

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Much to note here — more than I will address in this post. First, his age: in fact he composed all of his poetry before he was twenty, when he abandoned further creative work, though he was to live almost two more decades after that. Some of his furious intensity, drive — and imbalance — stem from the energies loosed in adolescence, which most of us deal with to varying degrees of success as we mature. The Victorian magician, poet, mountaineer, addict and occultist Aleister Crowley engaged in similar practices, perhaps surviving them better in the short run, and gaining more from them, while still suffering from partly self-cultivated imbalances and excesses along his chosen path. Many Westerners crave intensity — we struggle with a deep desire to feel powerfully, and sometimes, to feel anything at all — and the broken lives that result from our excesses, binges, addictions and self-destructive choices testify painfully and graphically to that desire, and to a yawning lack in our cultures that cannot answer or satisfy it. Hence our compulsion to seek such nourishment elsewhere, in productive and unproductive ways.

Rimbaud’s last line quoted above — “the poet is the thief of fire” — also echoes adolescent rebellion, defiance and fascination with one’s own seemingly Promethean forces and capacities that can make teenagers so self-involved and oblivious of others. The thrill-seeking, the experimentation, the moodiness all mirror tremendous inner changes as the foundations for adult life are laid. To plumb our inner darkness — we can see it exteriorized in film after film of violence, sex, death and the depths of traumatic emotion — is to encounter the threshold of the unconscious, the lower astral plane, the scraps and debris left over from that initial self-making that we mistake for all of what we “really” are, when it is simply a part, but not the whole. Why let any one thing define us? Yes, a certain wisdom can indeed issue from intense and “heavy” experience. But — and again, how many of us can speak from experience! — it is not conducive to enduring happiness or balance or a capacity to grow and experience as much as possible. We cannot kick out the walls of our world and then expect any sort of roof to remain preternaturally suspended over our heads (unless we’ve put in the time to build it). Better to walk out the door and at least for a time to wander in the woods, with just sky above us.

Silence in some cases can of course be destructive. After every gun-related “incident” in the U.S., the shooter is subjected to endless scrutiny for “signs” of imbalance, paranoia, anomie, psychopathic tendencies, and so on. Our cultural sense of disconnect repeatedly festers and spawns terrible destruction and suffering. Or as novelist E. M Forster says in Howard’s End:

Only connect! That was the whole of her sermon.Only connect the prose and the passion, and both will be exalted,And human love will be seen at its height.Live in fragments no longer.Only connect…

In every culture individuals arise who both confront its darkness and lose their way, as well as see a way through.

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The magical journal is a priceless aid in the work of transformation. Think of it as an alter ego, a second self or at least a second memory. Occultist Paul Foster Case illustrates its value in the following passage***. He speaks about learning the significance of the first ten numbers, 0 – 9, but his words apply much more widely:

I have been instructed by a teacher who could not speak my language, wholly by means of numeral and pictorial symbols. In a few hours I received enough material from that man to last me for years. Indeed, I don’t suppose I shall ever exhaust the significance of what I learnt from him in a few summer afternoons. Thus, were there no other reasons, the fact that number symbols are so useful a time-saving device should recommend them to you in this busy age. When you have fixed the fundamental ideas in memory, you will soon learn that none are arbitrary. Then you will begin to see the connection between these ideas …

Get a notebook. Divide it into ten sections. Head the first page of each section with one of the ten numeral signs. Then copy the attributions … into your book. This is important. To copy anything is to make it more surely yours than if you merely read it. The act of copying increases the number of remembered sensations connected with that particular item of knowledge … Once you begin the notebook, you will be surprised at the amount of material that will begin to flow in your direction. It will seem that a mysterious power has begun to send you information about numbers from all sorts of sources. You will also discover that as soon as you provide a means for recording them, many ideas about numbers which you will recognize as coming from a higher, yet interior, source will enter your field of consciousness. After a year, the notebook will be an index of your progress … and by that time you will have learned to regard it as one of the most useful works of reference in your library.

As with so many pairs of opposites, balancing silence with its useful counterpart of keeping a written record will reward the effort made. Duality is an energetic system that can work like a spiritual generator.

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The first post in this series looks at kinds of knowledge. The second shows how wanting to know leads to discoveries about our real selves. The third looks at daring and how it is a kind of freedom. The fourth focuses on the importance and potency of imagination.